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Orsak och verkans övning

Även om brutna ben läker starkare rättfärdigar det inte benbrott

Kontroll över agendan hos patienten

Hemligheters psykologiska fördel

Llyr- det halvtalande havet

A central virtue / is phronêsis. Phronêsis like sôphrosunê is originally an aristocratic term of praise. It characterizes someone who knows what is due to him, who takes pride in claiming his due. It comes to mean more generally someone who knows how to exercise judgment in particular cases. P. is an intellectual virtue; but it is that intellectual virtue W/O which none of the virtues of character can be exercised.

Nietzsche v. Aristoteles

In many pre-modern societies a man’s honor is what is due to him and to his kin and his household by reason of their having their due place in the social order. To dishonor someone is to fail to acknowledge what is thus due.

But in Goffman’s social world imputations of merit are themselves part of the contrived social reality whose function is to aid or to contain some striving, role-playing will.

The problem then is how to construct in an entirely original way, how to invent a new table of what is good and a law, a problem which arises for each individual. This problem would constitute the core of a Nietzschean moral philosophy.

weberiansk makt

Second coming

Mencius - misslyckad uppmärksamhet är felriktad självutveckling

Att se utan att delta är effektiv blindhet

Vem jag är är låst till vilka andra är runt mig just nu.

Prepared is going to their website and printing out several strategic pages, reading them, and making notes so you can ask about what you don’t understand, or need elaboration on—not ask about them from TOTAL IGNORANCE.

Reason does not comprehend essences or transitions from potentiality to act; these concepts belong to the despised conceptual scheme of scholasticism. Hence anti-Aristotelian science sets strict boundaries to the powers of reason.

Practical reason, according to Kant, employs no criterion external to itself. It appeals to no content derived from experience; hence Kant’s independent arguments against the use of happiness or the invocation of God’s revealed will merely reinforce a position already entailed by the Kantian view of reason’s function and powers.

”The early uses of ‘moral’ in English translate the Latin and move to its use as a noun where ‘the moral’ of any literary passage is the practical lesson that it teaches. In these early uses ‘moral’ contrasts neither with such expressions as ‘prudential’ or ‘self-interested’ nor with such expressions as ‘legal’ or ‘religious’.”

the conceptual incommensurability of the rival arguments in each of the three debates. Every one of the arguments is logically valid or can be easily expanded so as to be made so; the conclusions do indeed follow from the premises. But the rival premises are such that we possess no rational way of weighing the claims of one as against another.

We possess indeed simulacra of morality, we continue to use many of the key expressions. But we have—very largely, if not entirely—lost our comprehension, both theoretical and practical, or morality.

Existentialism — a more diverse ifnot fragmented movement of thought than the label by itself suggests — enjoyed a blaze of interest in the two decades following the Second World War, and indeed for most of its adherents, if not for all of its major contributors, that event was a major motive for their interest in it.

Whereas sculpture isthe paradigmatic Apollonian art, based essentially on form and structure, music is paradigmatically the Dionysian art, speaking immediately to the deepest instincts. The Dionysian ethical ideal is one of affirmation of life, a great ‘Yes!’, even in the face of difficulties and sorrows.

Nietzsche characterised his view as ‘Dionysian’ in allusion to the two fundamental principles he saw in Greek culture: the analytic, formal, rational ‘Apollonian’ principle, and the ecstatic, enthusiastic, instinctual ‘Dionysian’ principle.

'Call down the hawk from the air;
Let him be hooded or caged
Till the yellow eye has grown mild,
For larder and spit are bare,
The old cook enraged,
The scullion gone wild.'

'I will not be clapped in a hood,
Nor a cage, nor alight upon wrist,
Now I have learnt to be proud
Hovering over the wood
In the broken mist
Or tumbling cloud.'

I WOULD be ignorant as the dawn
That has looked down
On that old queen measuring a town
With the pin of a brooch,
Or on the withered men that saw
From their pedantic Babylon
The careless planets in their courses,
The stars fade out where the moon comes.
And took their tablets and did sums;
I would be ignorant as the dawn
That merely stood, rocking the glittering coach
Above the cloudy shoulders of the horses;

Fortunately for the Protestant world, these hard views were countered by no less a person than Philipp Melancthon (1497-1560). Before turning to theology under Luther’s influence, Melancthon had taught the pagan classics at Tiibingen University.

- uppenbarligen behöver jag läsa igneom Melanchton igen - jag menade alltid att han var så svartsynt. (pun intended)

The Index of Forbidden Books was no light matter.